Question About the Validity of Arguing for Paedo-Baptism from Colossians 2

Question from a Baptist friend considering arguments for Reformed paedo-baptism:

"Where I am struggling is that, aside from Col. 2, there does not seem to be any connection between circumcision & baptism. Col. 2 seems to be talking about spiritual circumcision (which was in th Old Covenant and happened only to the elect) and spiritual baptism (raised through faith in the powerful working of God). Such a baptism is effectual through the gift of faith.

The pattern that I see in Redemptive History is that our parameters for 'spiritualizing' a shadow, sign, or type is the scriptures in precept or principle. I definitely see linking 'spiritual circumcision' with 'spiritual baptism', but does that give us license to do the same with their physical counterparts? If so, then it would stand to reason that such must happen to only the males at eight days and to avoid such would result in removal from the covenant which it signifies. The argument is proposed that there is no male or female in Christ, but that is in clear reference to salvation..."

My Answer:

I think you're underestimating the importance of the link between baptism and circumcision in Col. 2, and unnaturally divorcing the sign from the thing signified in both circumcision and baptism. God has always chosen to seal and signify his covenant realities with physical signs, and it is dangerous and presumptuous for us to think that we may assure ourselves of the realities signified while spurning the signs which God has condescended to provide us with as seals of the grace he freely gives. How can we know that we are possessors of spiritual baptism, by which we are united to Christ? Only by this, that we have gone through physical baptism, and our hearts are firm in faith that what God has promised to us and solemnly testified to in that sign he has been faithful actually to give. It is reckless and arrogant to say that we are spiritually baptized when we have never been physically baptized.

Continue reading "Question About the Validity of Arguing for Paedo-Baptism from Colossians 2" »

Establishing One's Own Righteousness

Brothers, my heart’s desire and prayer to God for them is that they may be saved. For I bear them witness that they have a zeal for God, but not according to knowledge. For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law for righteousness to everyone who believes."

Christ alone is sufficient to save us to the uttermost. Righteousness is found in Him, and no where else. Not Christ "plus" the addition of something I contribute to the price of my redemption. Any addition to Christ is essentially an affirmation that Christ is not enough.

As Paul noted in the above quote, there are many people who do not know Christ yet are zealous to daily read their Bible, take the Eucharist and do good works, all good things in themselves, but not if they are not grounded in the gospel. They are trusting in these things to get them to where they want to go rather than in Christ alone. On Friday I encountered a very devout Roman Catholic who came into our office looking for books (not knowing the content of our books). She was extremely zealous and sincerely devoted to "Jesus" and the "Trinity" and to daily prayer. She asked what Monergism meant and became deeply upset about the implications of "Christ alone" and "Scripture alone" saying that her faith was much bigger than that. I asked, "bigger than Christ"? It was frankly gut-wrenching to stand there and explain that our differences were more than just secondary. But in the end I had to be open and tell her that while indeed Rome believes that Jesus is necessary, yet they do not believe He is sufficient, and therefore are opposed to the true gospel. The Roman Catholic Church essentially believes that Jesus takes our account to zero but then we need to complete where Christ is lacking in righteousness by adding our own merit to His. The doctrine of Purgatory attests to the fact that they do not believe Jesus Christ is enough to save them - but that they must contribute something to it. This clearly runs into the same violation that Paul warns of in Galatians: "Having begun by the Spirit are you now being perfected by the flesh?' (Gal 3:3).

Note: An interesting turn in the discussion, which I think worth mentioning, is the RCC who came by our office used the common liberal progressive argument that I was being "exclusionary" and not "inclusive" and so my heart was hardened. However, I pointed out the fact that this actually goes both ways. RCC likewise denies what I believe to be true so it is being no less inclusive. As long as I did not believe in Christianity the way she did I was being exclusive. Ironic. People forget very quickly that the Council of Trent anathematizes the gospel of Jesus Christ that we hold true. This inclusion/exclusion argument is really a form of self-deception by those who use it because it does not see itself rightly, that in the very act of speaking against exclusion, it is being exclusive.

Please pray that the many zealous people out there we meet daily (like the person in my encounter) would see they are trusting in their own righteousness and that God would graciously move by His Spirit upon them to turn their heart of stone to a heart of flesh so they would submit to God’s righteousness, found in Jesus Christ alone.

The Doctrines of Grace - Video Seminar - Dr. James White

Calvinism and Evangelical Arminianism by John Girardeau

DURING the temporary occupation of the pulpit of the First Presbyterian Church in this city, a few years ago, some of the young members of that church requested me to instruct a Bible-class, on Sabbath nights, in the distinctive doctrines of the Calvinistic faith. A large number were enrolled, and the understanding was that the members of the class would be entitled to a free interrogation of the instructor. Unexpectedly, from the very first, a large promiscuous congregation attended, and the liberty to ask questions was used by outsiders, the design appearing to be to start difficulties rather than to seek light, and to convert the exercise into a debate. To avoid this result, and to treat objections in a more logical and orderly manner than was possible in extemporized replies to the scattering fire of miscellaneous inquiries, resort ere-long was had to written lectures. Notwithstanding this change, the attendance and the interest suffered no abatement, but rather increased - a fact which seemed to militate against the common opinion that doctrinal discussions would prove dry and unacceptable to a popular audience. The lectures, which were prepared not without painstaking labor, suggested the production of a formal treatise on the subjects which had occupied all the available time-namely, Election and Reprobation, with special reference to the Evangelical Arminian theology. This was done, and a discussion of the doctrine of justification, in relation to that theology, was added. Read in its entirety...

The Recent White v. Ehrman Debate

As many of our readers are aware, Dr. James White had a well publicized debate (January 21, 2009) with Dr. Bart Ehrman on the issue of textual variants and the reliability of the New Testament (CD's and MP3's are now available with DVD to follow shortly). It was interesting to read Dr. White's goals in preparation for this debate and what he feels was accomplished. You can read of it here.